How, after full discussion and debate, the princes set out for the province of China towards their beloved and the object (of their desire), in order that they might be as near as possible to that object; (for) although the way to union is barred, ’tis praiseworthy to approach as near as is possible.

این بگفتند و روان گشتند زود ** هر چه بود ای یار من آن لحظه بود 3980

They said this and immediately set out: O my friend, everything that was (to be gained) was (gained) at that moment.

صبر بگزیدند و صدیقین شدند ** بعد از آن سوی بلاد چین شدند

They chose fortitude (as their guide) and became true witnesses; then they set off towards the land of China.

والدین و ملک را بگذاشتند ** راه معشوق نهان بر داشتند

They left their parents and kingdom, they took the way to the hidden beloved.

هم‌چو ابراهیم ادهم از سریر ** عشقشان بی‌پا و سر کرد و فقیر

Like Ibráhím son of Adham, Love (banished them) from the throne (and) made them footless and headless and destitute.

یا چو ابراهیم مرسل سرخوشی ** خویش را افکند اندر آتشی

Either, like Abraham who was sent (as a prophet), one intoxicated (with love) cast himself into a fire,

یا چو اسمعیل صبار مجید ** پیش عشق و خنجرش حلقی کشید 3985

Or, like the much-enduring and glorious Ismá‘íl (Ishmael), offered a throat to Love and his dagger.

Story of Imra’u ’l-Qays, who was the king of the Arabs and exceedingly handsome: he was the Joseph of his time, and the Arab women were desperately in love with him, like Zalíkhá (with Joseph). He had the poetic genius (and composed the ode beginning)— “Halt, let us weep in memory of a beloved and a dwelling-place.” Since all the women desired him with (heart and) soul, one may well wonder what was the object of his love-songs and lamentations. Surely he knew that all these (beauteous forms) are copies of a (unique) picture which have been drawn (by the Artist) on frames of earth. At last there came to this Imra’u ’l-Qays such a (spiritual) experience that in the middle of the night he fled from his kingdom and children and concealed himself in the garb of a dervish and wandered from that clime to another clime in search of Him who transcends all climes: “He chooseth for His mercy whom He will”; and so forth.

امرء القیس از ممالک خشک‌لب ** هم کشیدش عشق از خطه‌ی عرب

Imra’u ’l-Qays was weary of his empire: Love carried him away from the country of the Arabs,

تا بیامد خشت می‌زد در تبوک ** با ملک گفتند شاهی از ملوک

So that he came and worked as a brick-maker at Tabúk. The king was told that a royal personage,

امرء القیس آمدست این‌جا به کد ** در شکار عشق و خشتی می‌زند

Imra’u ’l-Qays (by name), having fallen a prey to Love, had come thither and was making bricks by (his own) labour.

آن ملک برخاست شب شد پیش او ** گفته او را ای ملیک خوب‌رو

The king rose up and went to him at night and said to him, “O king of beauteous countenance,

یوسف وقتی دو ملکت شد کمال ** مر ترا رام از بلاد و از جمال 3990

Thou art the Joseph of the age. Two empires have become entirely subject to thee—(one), of the territories (under thy sway), and (the other), of Beauty.

گشته مردان بندگان از تیغ تو ** وان زنان ملک مه بی‌میغ تو

Men are enslaved by thy sword, while women are the chattels of thy cloudless moon.

پیش ما باشی تو بخت ما بود ** جان ما از وصل تو صد جان شود

(If) thou wilt dwell with me, ’twill be my fortune: by union with thee my soul will be made (equal to) a hundred (enraptured) souls.

هم من و هم ملک من مملوک تو ** ای به همت ملک‌ها متروک تو

Both I (myself) and my kingdom are thine to hold as thine own, O thou who in high aspiration hast abandoned kingdoms!”

فلسفه گفتش بسی و او خموش ** ناگهان وا کرد از سر روی‌پوش

He reasoned with him for a long time, and he (Imra’u ’l-Qays) kept silence, (till) suddenly he unveiled the mystery.